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Sunday not the Mosaic Sabbath, 




A SERMON 



iiii'i' 



Preached in S. PauFs Church, Chestnut Hill, 



PHILADELPHIA, 



BY 



JOHBT AXTDKEIVS KARRIS, A. M., 



RECTOR, 



On tlie Mornmg' of th.e Seventeenth. SLinday 

After Trinity, 



SEPTEMBER 23D, t866. 



// 



PUBLISIIBD^Y REQUEST. 




if 



( 



PIIII;Al)KLI'inA : II 

THRO. L. (^IIASE, STATTONKR, 22 SOUTH POTTRTM STRKI-yr. 

i8()G. v^ 




Sunday not the Mosaic Sabbath. 



A SEEMON 



Preached in S. Paul's Church, Chestnut Hill, 



PHILADELPHIA, 



BY 



JOHS7 ASf3DE.ll^^S HARB.ZS, A.M., 



RECTOR, or' o 
V /••>■ 



On the Morning of tlie Seventeentli Sunday- 
After Trinity, 



, / \ 



SEPTEMBER 230, 1866. 



v\ 



PUBLISHED BY REQUEST 



ft 



PHILADELPHIA: 

THEO. L. CHASE, STATIONER, 22 SOUTH FOURTH STREET. 

18G0. 



K^ 



Entered according to Act of Congress, A. D. 1866, in the Clerk's Office of the 
District Court of the United States, for the Eastern District of 

Pennsylvania, 



3 '^C o "Z— 



i2 Jaa IS67 



The Lord then answered him and said, '^Thou hypocrite, doth not each one of you on 
the Sabbath day loose his ox or his ass from the stall, and lead him away to watering? 
And ought not this woman, (being a daughter of Abraham,) whom Satan hath bound, 
lo, these eighteen years, be loosed from this bond on the Sabbath day. ? " 

And when He had said these things, all His adversaries were ashamed : and all the 
people rejoiced for all the glorious things that were done by Him. — S. Luke, xiii, 15, 
16, 17. 



The one might well rejoice: — the other might well be 
ashamed. Pharisaism was to be replaced by Christianity. 
The first practically accomited man made for the Sabbath, 
and made him a slave to it. The latter pronounced "the 
Sabbath was made for man and not man for the Sabbath," 
and taught that man was not to be a slave, but a free son. 

The account from which the text is taken you remem- 
ber. 

A cripple of eighteen years' suffering was healed by the 
Saviour in a synagogue on the Sabbath day. The ruler 
of the synagogue brutally opposed the mercy: and the 
Lord answered him in the words and with the results given 
in the text. 

I have taken these words (occurring as they do in the 
Scripture of the day,) as suggesting the treatment of a 
topic of no small interest at the present time: and ven- 
ture to offer some remarks upon it under the three gene- 
ral heads of — 

The Patriarchal Sabbath: 
The Mosaic Sabbath: and 

The Lord's Day of the Christian Dispensation: — and 
shall only ask that your judgment of what is offered will 
be based upon its agreement with revealed truth and his- 



toric fact. If it agrees therewith, receive it: if it disa- 
grees therewith, reject it as false and heretical: but do 
not reject it if it merely runs counter to preconceived 
ideas — to prejudices. 

I feel impelled to handle this subject from the observa- 
tion of, and some reflections upon, ?l fact: — which is, that 
while a great many Christians profess to believe that the 
LETTER of the Foui^th Commandment is of force not only as 
a part of the Mosaic, but also of the Christian dispensa- 
tion, they jQi, by some unexplained process, feel justified 
in violating almost every provision of it. 

For example : — -The letter of the commandment says, 
"Thou shalt do no manner of work." Christians feel no 
compunctions of conscience at lighting fires, cooking food, 
and having various things done about the house which 
involve some "manner of work," not only for self, but also 
for son, daughter, man-servant and maid-servant, and 
sometimes, "the stranger which is within their gates:" 
and if they suppose Moses did not mean to interdict such 
"manner of work" as that, they must be ignorant of, or 
must have forgotten, the fact (mentioned in Numbers xv) 
that under the very eyes of Moses and Aaron a man was 
put to death for merely gathering sticks on the Sabbath. 
The command enjoins freedom from "all manner of work," 
for a man's "cattle." Christians who have the means do 
not hesitate to drive to Chmxh if they live at a distance : 
which is a dn*ect disobedience to the letter of the Fourth 
Commandment ; and no amount of casuistry can make it 
anvthino; else. 

Now, these things bring about an unhealthy condition of 
conscience, if those who do them believe in the ' binding 
force of the letter of the Commandment: — ^for this reason; 



— the command is admitted hy them to be binding on 
Christians as well as upon Jews, and yet they make obe- 
dience to an admitted command, which is precise and un- 
bending in its provisions, dependent simply upon personal 
convenience. The only healthy way of doing right in the 
premises is either to keep absolutely the terms of the man- 
date at whatever cost, or else not to keep them from a con- 
viction, not a guess, (for guessing in the matter of God's Com- 
mandments is a perilous thing,) that the Fourth Command- 
ment as it stands has not been re-affirmed in the New 
Testament, which is the only law that ever has been bind- 
ing upon Gentile Christians.* 

In order to get at a clear apprehension of the truth in 
this matter, I proceed to consider points above indicated. 

I. That one day out of seven was designated by God 
to be consecrated as a day separate in some way from the 
other six — and to be so consecrated by all men and not 
simply by the stock of Israel — is apparent from a consi- 
deration of Genesis ii, 2, 3. The basis of this design is 
stated to be the fact that the work of creation had been 
completed by God in six days, or periods of time, (the 
word "day" having a wide significance in ScrijDture.) The 
seventh marked the cessation from that creative activity, 
and its weekly recurrence was designed to effect two ob- 
jects: — one, by the stated recurrence of it to keep in men's 
minds a remembrance of the fact that it was God who 
made all things, and that they did not come by chance into 
being: the other, that when man in consequence of his 
sin was doomed to hard work for his living, he might, by 
a most merciful provision, have a statedly recurring time 

* See Note A. 



— 6— 

of rest, of relaxation, of enjoyment — ^in this, as in other 
ways, God "in wrath remembering mercy." 

The learned Dr. Dwight, a former President of Yale 
College, collected some curious testimonies to show that 
this provision was intended to be of universal application ; 
and that many j)eoples who had, and could have had, no 
knowledge of the Law of Moses, yet had received by a tra- 
dition from a common source a knowledge of the seventh 
day (i. e. — one out of seven) as one marked off by Divine 
injunction from the other six.* 

As quoted by Dwight, Hesiod, an ancient Greek poet, 
says, "The seventh day is holy." Homer and Callimachus 
give it the same title. Theophilus of Antioch says con- 
cerning the seventh day, "the day which all mankind 
celebrate." Josephus says, "No city of Greeks or Barbar- 
ians can be found which does not acknowledge a seventh 
day's rest from labour." Philo says "The seventh day 
is a festival to every nation." After giving these and 
other statements, Dr. Dwight continues, "The several na- 
tions here referred to cannot, it is plain, have fallen upon 
this practice by chance. It is certain they did not derive 
it from the Jews. It follows, therefore, that they received 
it by tradition from a common source; and that source 
must have been Noah and his family." 

The above remarks and citations I give simply by way 
of the collateral proof which may be gained from what is 
highly probable. 

That the observance of a consecrated seventh of time 
was intended by God to be of perpetual as well as of uni- 
versal obligation, may be gathered from the fact that the 

*Dwight's Sermons, No. cvii. 



command has been reiterated (but with important, though 
transient, modifications} in the decalogue — modifications 
applying only to a special people for a special purpose; 
and has also been accepted in another and special way by 
the founders of Christianity, which is a system designed 
for all time and every people. Just these modifications, 
and the reasons for them, are things which do not appear to 
be clearly acknowledged and understood by many. Under 
the Patriarchal Dispensation, the specification of the pre- 
cise mode in which the seventh day was to be set apart 
from the rest was not made. The general object was, as 
we have seen, to afford man a rest from toil, and to keep 
in his memory the Being and the creative work of God. 

II. When, however, God had chosen one out of all the 
families of the earth to be in an especial manner the keep- 
ers of His oracles, and the race from which should spring 
the promised Deliverer of the world, and had, furthermore, 
freed them from a bondage grievous and terrible in the 
land of Egypt, it pleased Him to appoint the day on which 
this deliverance was effected as the one which they should 
observe as their Sabbath; thus commemorating not only 
the work of creation, but, also, and at the same time, the 
work of deliverance. This will be seen by a reference to 
Exodus xiii, 3, and following verses: ^'Eemember this 
day in which ye came out from Egypt, out of the house of 
bondage. * * * This day came ye out, in the month Abib. 
Seven days thou shalt eat unleavened bread, and in the 
seventh day shall be a feast to Jehovah." This passage 
evidently refers more particularly to the passover Sabbath ; 
but we shall find by comparing it with Deut. v, 15, that 
it was the reason given for the general observance of the 
Mosaic Sabbath: '^Remember that thou wast a servant in 



— 8— 

the land of Egypt, and that Jehovah thy God brought 
thee out thence through a mighty hand and by a stretched 
out arm: therefore Jehovah thy God commanded thee to 
keep the Sabbath Day;" that is, in the particular way en- 
joined. The command as it stands in Exod. xx, refers to 
the general reason for keeping a seventh day, as well as 
enjoins upon this j)articular joeople the way in which they 
should keep it: as it stands in Deut. v, it gives the reason 
for its being kept in this particular way by the bondmen 
rescued from Egypt. For, the restrictions put upon the 
mode of the observance of this day by the Jews were thus 
particularized for the express reason that by the very se- 
verity of their rest, (if such a term be admissible,) they 
might have constantly before their minds both the severity 
of the bondage their fathers had endured, and the omnipo- 
tent might of the God who had wrought for them so signal 
a deliverance; two facts which form the burden of every 
song of praise, of every appeal uttered by psalmist and 
prophet, during the continuance of the Mosaic Dispensa- 
tion. 

It follows then, as self-evident, that the mode of observ- 
ing the Sabbath enjoined upon the Jews, being designed to 
effect a particular and purely national object, was in its 
nature and obligation peculiar and national — not at all ex- 
tending to the Gentile world, for whom it had, and could 
have, no significance. 

IS'ow, if there is any one thing more prominent than 
another in the Epistles of S. Paul to Gentiles, it is his in- 
sisting that all the ceremonial and national observances of 
the Jews had no claim, either in reason or in revelation, 
upon the Gentiles. It was just his persistence in this 
teaching which brought upon him so much persecution at 



— 9— 

the hands of the Jews and the Judaizing teachers of Chris- 
tianity, who would not abide it that this man should teach 
that Christianity was not a mere off-shoot from, or an ad- 
dition to, Judaism, but that, on the contrary, it bore to the 
Mosaic system the relation of the substance to the shadow, 
of the fulfilment to the mere type. He proclaimed that 
every thing peculiar to the Jews in the Mosaic Law 
had passed away as belonging to what had either done its 
work or had failed to do it; and he expressly includes the 
Mosaic Sabbath in a list of some things which were set 
aside by the larger and freer system of Christ. Writing 
to the Colossians, (ii, 16, 17,) he says, "Let no man there- 
fore judge you in meat or in drink, or in respect of an holy 
day, or of the new moon, or of the Sabbath Days: which" 
(he adds) "are a shadow of things to come; but the body 
is of Christ." The word "therefore" evidently refers to 
something he had said before — which was a statement 
that Christ had "blotted out the handwriting of ordinan- 
ces that were against us, which was contrary to us, and 
took it away, nailing it to His Cross." 

If this statement of S. Paul's means anything, it 
means just this, viz : that Gentile Christians are no more 
bound to keep a Mosaic Sabbath than they are bound to 
observe the Mosaic distinction between clean and unclean 
meats, or any Mosaic festival or fast. If it does not mean 
this it means nothing; and S. Paul's authority is one to 
which Christians should pay some deference. He declares 
the Mosaic Sabbath abrogated, as a mere shadow of some- 
thing which it typified. 

And we should remember that this was stated after the 
worlc of Christ was completed ; and therefore the fact that 
our Saviour observed the Mosaic Sabbath, (not, indeed, as 



—10— 

the Pharisees claimed it should be observed.) is not a case 
iu point bv wav of contradiction to the utterances of S. 
Paul. Before our Saviour died, He niinutelv observed dl 
the Mosaic ordinances, even that of circumcision, which 
is as bindmo- in its oblio-ation as is the Mosaic Sabbath. 
He observed them all in order that his voluntary subjec- 
tion to the Law of Moses might be complete, and thus es- 
tablish the truth of His statement, that He did not come 
to destroy (bv disobedience) the law, but to fulfil it, in 
His own person and life: and thus, by a jDcrfect legal as 
well as by a perfect jDcrsonal righteousness, be constituted 
a perfect sacrifice. TThen that work was completed, the 
law had vanished away. It was nailed to His cross — and 
His followers were free. 

in. The question may be asked, in view of all this, 
"why then do you keep Sunday?"' 

The answer is, "' For many good and sufficient reasons;" 
and among them : 

1st. Because one day in seven is desig-ned by God (as 
above seen) to be sanctified in some way, universally and 
perpetually : 

2d. It was the day set apart by the foimders of the 
Church, from the very first, for its own specific objects: 

3d. Sunday is not '^the Sabbath," but is "the Lord's 
Bay," and as such is entitled to peculiar honoiu\: not only 
the honour of rest from toil, but also the honour of worship, 
which does not appear to have been a distinctive featiu^e of 
the Mosaic Sabbath. In later times, indeed, after the cap- 
tivity, the feature of the additional worship of the syna- 
gogue was added;* an unauthorized, but perfectly proper 



* See Note B. 



—11— 

addition. By the terms of the Law as Moses gave it, the 
ordinary Sabbath was simply a day of rest — a severe, exag- 
gerated, confined rest — ^with the offering of two lambs, &c., 
morning and evening, instead of one, as on the morning 
and evening of week days.* After the captivity, Mondays 
and Thursdays, as well as Saturdays, were made synago- 
gue days. 

1st. With regard to the first point, viz: that, as we have 
seen, one day in seven is designed and set apart for some 
sort of consecration by all men and for all time, it is evi- 
dent that as the whole matter rests upon Divine and not 
upon human authority, the particular day must be the one 
fixed by God, and not chosen by each one for himself. 
The Patriarchal Sabbath was the seventh day of the 
week, or, more properly, the first day of the creation as 
completed. It is not unlikely that, as the observance of 
the Sabbath was discontinued in Egypt, the day upon 
which the people came out thence was not the same as 
that observed in the patriarchal age. Whether it was or 
not is of no consequence. It was chosen by God and ap- 
pointed to be the Sabbath for the Jews in commemoration 
of this deliverance. t It was, like the rest of the Mosaic 
ceremonial, typical, and therefore transient in its existence. 
The whole of that system was but a type of the reality in 
the future, when The Seed should come to whom the pro- 
mise was made, and Who should work out, not only for 
Israel but for the whole world as well, a deliverance from 
sin, of which the deliverance from Egyptian bondage was 
an adumbration. 

* Numbers xxviii, 9, 10. 
t See Ezekicl xx, 10, 12. 



—12— 

2d. But, this deliverance was consummated so far as 
our Lord's earthly work was concerned when He rose from 
the dead: for S. Paul sums up the matter *in the Epistle to 
the Romans, (iv, 25,) by saying that Christ was delivered 
(up to death) for our offences, and rose again for our justi- 
fication. This, then, was made the great day of Christian 
deliverance : and from the very first the Apostles of our 
Lord (who for this dispensation had the same authority 
committed to them which Moses had for his, and who ex- 
ercised it independently of him,) made the first day of the 
week, instead of the seventh, the holy day of the New Dis- 
pensation. Just as the Passover Sabbath was in the Mo- 
saic system the Sabbath of the year, and every other but 
a secondary recurrence of it, commemorating in a Less 
degree the same event, the deliverance from Egypt; so, 
from the very organization of the Christian Church by the 
Apostles of the Lord Jesus Christ, was Easterday the 
Lord's Day of the year, and every other First Day a secon- 
dary recurrence of it, commemorating in a less degree the 
same event, the resurrection of Jesus, that Exodus from 
Hades and the tomb of Joseph, which is to us the fore- 
runner and pledge of our own deliverance from death and 
the grave. 

It is true that, at the first, among the Jewish converts 
to Christianity, the Lord's day was an added festival. 
They observed both, the Lord's day as Christians, and the 
Sabbath as Jews; just as, in addition to the Christian as- 
semblies, they joined in the ritual of the Temple service. 
This lasted, however, in the nature of things no longer 
than up to the destruction of the Temple by Titus, and the 
complete and yet enduring dispersion of the chosen peo- 
ple. 



—13— 

But to Gentiles the observance of the Sabbath of the 
Fourth Commandment was never enjoined. It is the 
only one of the commands of the decalogue which is not 
re-affirmed in the New Testament: and if any claim that 
our Saviour's example in the matter of observing, as one 
of the seed of Abraham, the Mosaic Sabbath, is conclusive 
proof that His Gentile followers must do the same, let 
them reflect that precisely the same argument will as con- 
clusively prove that the ordinance of circumcision must be 
retained in the Church, and that it is unlawful for Gentile 
Christians to use meats which were declared unlawful to 
the Jews: a distinction that would seriously interfere with 
the enjoyment of many Christian delicacies which the 
most rigid Sabbatarians feel at perfect liberty to use. S. 
Paul, in the one matter, sets at rest any such conclusion: 
for he writes to the Galatians (v, 1, 2) as follows: "Stand 
fast, therefore, in the liberty wherewith Christ hath made 
us free, and be not entangled again in the yoke of bondage. 
Behold, I, Paul, say unto you, that if ye be circumcised, 
Christ shall profit you nothing." And the first Council 
at Jerusalem, set at rest the discussion both of circumci- 
sion and of unclean meats, for Gentiles. S. Paul does the 
same thing in his Epistle to the Corinthians, (I Cor. x, 
25,) "Whatsoever is sold in the shambles, that eat," &c. 
It was by precisely the same authority that the observance 
hy Gentiles of the Mosaic Sabbath was forever abrogated : 
not only the seventh day, but the Jewish mode of observ- 
ing it. 

3d. And this brings us to the third point. Sunday is 

the Lord's Day, and not the Mosaic Sabbath. It is never 
called the Sabbath in the New Testament — that I can 
find. That term is always there restricted to the Mosaic 



—14— 

seventh day: and it is an unfortunate thing that Chris- 
tians of the present day, will persist in calling the Lord's 
Day by a name which the Apostles particularly abstained 
from giving it. We often read in the New Testament of 
the early Christians coming together for Christian wor- 
ship on the First Day : we never read of their doing" it 
upon the Sabbath. The Apostles did, it is true, go into 
the synagogues to teach and preach Christ on the Sabbath ; 
but it was simply because there were there assembled 
Jews whom they could not find thus together in such 
numbers at other times. S. John, in the Apocalypse, 
does not tell us that he was "in the Spirit" on the "Sab- 
bath," but, "on the Lord's Day." The objection to the 
use of the word "Sabbath" when we mean "the Lord's 
Day," "Sunday," "the First Day of the week," is, that 
with the use of the term goes inevitably the false doctrine 
that Sunday is a Mosaic rest-day and not a Christian fes- 
tival. 

As a summing up of what may be said on this subject, 
I shall quote from the writings of one who is held in much 
esteem among American churchmen. I turned to see 
what he said, at this point, and therefore cannot be said 
to have copied any of the previous portion of this discourse 
from his writings. 1 drew my information from the 
Scriptures and from facts; but feel rejoiced, in view of the 
many and bitter prejudices clinging around this question, 
to find that my conclusions were so like his: and if there 
be a few repetitions of what has been already said, you 
will, I trust, pardon them for the sake of having the ex- 
tract unmutilated. He says, in reference to the institu- 
tion ordered in the Fourth Commandment: "In regard to 
'its duration, it appears evident that so far as regarded the 



/ 



—15— 

<^ authority of the injunction to the Israelites, and unless 
"some new obligation can be shown, the institution ceased, 
"even in relation to Jewish converts to Christianity, at the 
"destruction of their religious polity, and that it never ex- 
" tended to the Gentile Christians. Of this there shall be 
"but one proof, it being decisive to the point. It is in the 
"2d Chapter of the Epistle to the Colossians, ^Let no man, 
"therefore, judge you in meat or in drink, or in respect of 
"a holy day or of the New Moon, or of the Sabbath days.' 
"Here the Sabbath is considered as falling in with the whole 
"body of the ritual law of Moses. And this may show the 
"reason on which our Church avoids the calling of her day 
" of public worship ' The Sabbath.' It iS never so called in 
"the New Testament : and in the Primitive Church the term 
" ' Sabbatizing' carried with it the reproach of a leaning to 
"the abrogated observances of the law. 

"But on the ceasing of the Sabbath, with the moral rea- 
"son of it remaining — that is, in the duty of social worship, 
"and in the utility of there being regular returns of oppor- 
"tunities of it, the Apostles of our Saviour appointed that 
"there should be, as before, one day in seven thus appro- 
"priated; but preferring the first day of the week, in liiem- 
"ory of the Resurrection. Hence it is called in Scripture 
"(Rev. i, 10) 'the Lord's Day.' And there are other 
"places which show that the first day of the week was the 
"stated time to assemble for public worship. Perhaps 'the 
"Lord's Day' may be considered as the most suitable name 
"for the Christian Sabbath. And yet there is no need for 
"such stiffness in this matter as to fault the use of the word 
"'Sunday,' which prevails in our Liturgy. The early 
"Christians comformed to the customs of their lieatlien 
"neighbours in the calling of the days and the months. 



—16— 

"In proof of this I shall refer to one authority only. It is 
"that of Justin, a blessed martyr, quoted in a preceding 
"lecture as writing within half a century after the last of 
"the Apostles. Justin, in describing the worship of Chris- 
"tians as then performed on the first day of the week, ap- 
" plies to it the name of Sunday. 

"It is hoped that the view here taken of the subject will 
" enable us to answer the third question, How far the ap- 
"pointment of the Sabbath is now binding on the Chris- 
"tian Church. 

"If the principles stated be correct, it follows that what- 
"ever rests only on any precept given to the Israelites is 
"now done away. * But the object now being simply the 
" uses attached to public and private devotion, and to reli- 
"gious instruction received or given, the spirit of the ap- 
"pointment remains, dictating the means the best adapted 
"to the accomplishing of these uses, and prohibiting what- 
"ever interferes with the same. This is to be understood 
"with the exception of works of necessity and those of 
"mercy; so that, in the present state of society, differing 
" materially as it does from the circumstances of the Jewish 
"people, if there be any employment conducing to the 
"civil weal which cannot be suspended on the Lord's Day 
"without the defeating of the very object, it seems to 
"follow that the suspension may be dispensed with, under 
"such regulations of alternate labour as will be consistent 
"with the interests of civil life; without destroying, though 
"doubtless abridging, the religious privileges of the persons 
"so employed. 

"In addition to this, the latitude here taken embraces 
"such occasional occupation as may prevent great loss, such 
"as the gathering in of the harvest when it might other- 
"wise be ruined or materially damaged by the unfavour- 



—17— 

^^able state of the weather. This instance is here given in 
"consequence of finding that on the conversion of the Ro- 
dman Emperors, and when they began to make laws for 
•^^the hallowing of the Lord's Day, this was one of the ex- 
"ceptions; which would not have been made had it been 
"alien from the sense of the Church in her state then ex- 
"isting, and to which she had attained after the fiery 
" trials often heavy persecutions. What has been here said 
"is deemed to be nothing more than is consonant to the 
"saying of our Saviour that ^the Sabbath was made for 
"man and not man for the Sabbath.' 
I " Cases of difiiculty and of emergency being out of the 
•*^ question, there can be nothing clearer than that persons 
" who have their time and their conduct at their own dis- 
" posal are bound to spend the Lord's Day in such a man- 
" ner as shall answer the purposes of the appointment. It 
" is not here said, for it is not thought — that they are 
" bound to a degree of precision affected by some, forbid- 
" ing the ordinary civilities of life, or such exercise of the 
"limbs of persons in sedentary employments as may be 
" beneficial to their health. But all habits of living which 
" prevent either masters or mistresses of families or their 
" children and their servants, from the devotions of the 
" Church and of the closet, and anything under the name 
" either of business or of amusement having the same ef- 
"fect, is contrary to the Christian character; contrary to 
" it in a point which wise men have always held essential to 
" the maintaining of the visible profession of Christianity ; 
"and not only this, but to the maintaining of a popular 
" regard to law, to order, and to decorum." 

This long quotation, which could not be shortened with- 
out mutilation, is an exact quotation of tlie words of the 
Right Rev. Wm. White, D. D., first Bishop of the P. E. 

3 



—18— 

Church in Pennsylvania, occuring in his " Lectures on the 
Catechism," published in Philadelphia, in 1813, (pp. 64 — 
67,) the copyright of which was granted to (among others) 
the then Rev. Jackson Kemper, a divine whose name is 
not altogether unknown in the Church ; and who thus en- 
dorses it. 

I have much more to say, but the time is spent. 

I commend what has been said to your careful thought, 
and to your diligent searching of the New Testament 
Scriptures. If you still think, after thought and search, 
that you are bound as Gentile Christians to make out of the 
Lord's Day a Mosaic Sabbath, then follow the dictates of 
conscience : but, do it thoroughly, and without regard to 
anything but the letter of the Mosaic Law ; as thoroughly 
as if, under the direction of the Bishop and the Standing 
Committee, the congregation stood ready to stone you to 
death for gathering sticks to make a fire on a Sunday. 

Nothing so injures the spiritual life as to hold a law in 
theory and break it in practice. 

If, on the contrary, you do not so regard the obligations 
of the Lord's Day, but rejoice in "the liberty wherewith 
Christ hath made us free," take good heed that you still 
regard the peculiarly holy character of the day, as that 
which is connected with Jesus is far holier than anything 
of Mosaic authority ; and, while enjoying that rest and re- 
laxation which the labours of a busy week make necessary 
to jaded humanity, let not liberty run to license* Remem- 
ber that each Lord's Day is a gracious season of oppor- 
tunity, amid the business and cares of life, for jDreparation 
for that endless Lord's Day of joy and peace and holiness, 
reserved in His j)resence, for those who love and truly 
serve Him. 

* See Note C. 



—19- 



N T E S'. 



Note A. '^It may, I am sensible, seem to manythat it is a mere specula- 
tive question on wliat the observance of the Christian Sabbath is 
made to depend, as long as all Christians are practically agreed that 
it shall be observed, and observed on the same day of the week — 
the first : and observed in a different manner from that prescribed to 
the Jews; who were forbidden, among other things, to kindle a 
fire, &c. 

Now this practical agreement does certainly make any hostile bit- 
terness on such a question doubly unjustifiable, and aggravate greatly 
the culpability of any slanderous misrepresentation of the doctrine 
maintained. I cannot however but consider it as practically very 
dangerous to admit a principle that may encourage men to take li- 
berties with any divine commandment which they confess to be bind- 
ing on them; and to modify it according to human tradition or any 
kind of human authority. And such a danger cannot but be incur- 
red if we teach them that the Mosaic Law of the Sabbath is binding 
on Christians, while we also teach them that they are obeying it by 
observing a different day from the one which that law appoints, in a 
different manner, and in memory of a different event. And it is 
every way desirable that they should be taught not only in practice, 
to observe the Lord's Day, but also in principle; to observe it, not 
as an ordinance enjoined by the Mosaic Law — which in fact it is 
not — nor as deriving its obligation, even if it were enjoined there, 
from a law which the Apostle assures us does not bind Christians — but 
on the reasonable and true grounds which I have endeavoured to 
point out in the foregoing pages, as a Christian festival." — Whately's 
Essays, 2d /Series, London, 1854. Essay 5, Note B, 



Note B. Sec "New American Cyclopocdia," articles Sabbath and Syn- 
agogue. See also "Prideaux's Connection," Part I, Book VI. 



—20— 

Note C. Many seem to feel that if precise rules are done away with, 
that Hcense must ensue; and I have myself often heard the objection 
made to the promulgation of truth as truth, without regard to pre- 
vious misconceptions of it which were thought salutary in their 
workings— " There is great danger in unsettling the minds of people 
by pointing out their errors." 

But because^ for Gentiles, the Mosaic Law, as such, is abrogated, 
it by no means follows that Law is abrogated and that license is 
permitted, or follows as a necessary consequence. It may, indeed, 
follow; but it will be by casting aside Christian ^?'mcf/??e. Again 
I quote the admirable words of the late Archbishop of Dublin. 

'^ If men are taught to regard the Mosaic Law (with the exception 
of the civil and ceremonial ordinances,) as their appointed rule of 
life, they will be disposed to lower the standard of Christian morali- 
ty by contenting themselves with a literal adherence to the express 
commands of that Law; or, at least, merely to enlarge that code by 
the addition of such precise moral precepts as they find distinctly 
enacted in the New Testament. Now this was very far from being 
the Apostle's view of the Christian life. Not only does the Grospel 
require a morality in many respects higher and more perfect in itself 
than the Mosaic Law, but it places morality, universally, on higher 
grounds. Instead of precise rules, it furnishes sublime principles of 
conduct; leaving the Christian to apply these, according to his own 
discretion, in each case that may arise; and thus to be 'a law unto 
himself Grratitude for the redeeming love of God in Christ, with 
mingled veneration and affection for the person of our great Master, 
and an exalted emulation, leading us to tread in His steps, an ardent 
longing to behold His glories and to enjoy His presence in the 
world to come, with an earnest effort to prepare for that better 
world, love towards our brethren for His sake who died for us and 
them, and, above all, the thought that the Christian is a part of the 
temple of the Holy Ghost, who dwelleth in the Church — even the 
' Spirit of Christ without which we are none of His/ a temple which 
we are bound to keep undefiled; these, and such as these, are the 
Gospel-principles of morality, into a conformity with which the 
Christian is to fashion his heart and his life; and they are such prin- 
ciples as the Mosaic dispensation could not furnish. ***>!=>}=* 
When, then, the Mosaic code was abolished, we find no other system 
of rules substituted in its place. Our Lord and His Apostles en- 



—21— 

forced such duties as were the most liable to be neglected, corrected 
some prevailing errors, gave some particular directions which parti- 
cular occasions called for, but laid down no set of rules for the con- 
duct of a Christian : they laid down Christian principles instead : 
they sought to implant Christian dispositions. * * * * He who 
seeks, then, (as many are disposed to do,) either in the Old Testa- 
ment or in the New, for a precise code of laws by v^hich to regulate 
his conduct, mistakes the character of our religion. It is, indeed, 
an error, and a ruinous one, to think that we may 'continue in sin be- 
cause we are not under the Law but under grace f but it is also an 
error, and a far commoner one, to enquire of the Scriptures in each 
case that may occur what we are strictly bound to do or to abstain 
from, and to feel secure as long as we transgress no distinct com- 
mandment. But he who seeks with sincerity for Christian princi- 
ples will not fail to find them. If we endeavour through the aid of 
the Holy Spirit, to trace on our own heart the delineation of the 
Christian character which the Scriptures present, and to conform all 
our actions and words and thoughts to that character, our heavenly 
Teacher will enable us to 'have a right judgment in all things/ and 
we shall be 'led by the Spirit' of Christ to follow Sis steps and to 
'purify ourselves even as He is pure;' that 'when He shall appear, 
we may be made like unto Him, and may behold Him as He is.'" — 
Msay 5, pp. 121, 122, 124. 



Note D. The question has been asked, " How do you reconcile the views 
expressed above about the Fourth Commandment, with its presence 
in the ante-communion office of the Anglican and American 
Churches ?" 

I can say nothing in defence of it, since it is a departure from all 
Catholic usage up to the time of the review of Edward's Liturgy in 
1552. In the Primer of Henry VIII (1546) the Ten Command- 
ments are indeed inserted, but without directions that they shall bo 
daily read, without any responses enjoined, and, what is a little re- 
markable as showing the sense of the Church at that time, with only 
this much of the Fourth Commandment given, viz: "Remember 
that thou heep holy the Sabbath Day." 

Shepherd, as quoted by Bishop Brownell in his work on the 
Prayer Book, says: "The Ten Commandments were not appointed 



—22— 

to be read in the first Englisli Liturgy of 1549." (The Primer was 
three years earlier.) "They made no part of any ancient Liturgy; 
nor, if my information he correct, are they read in the Communion 
Office of any of the Eeformed Churches, except our own ; and in 
ours they were first inserted at the review of Edward's Liturgy in 
1552." 

Wheatley (in the "Eational Illustration of the Book of Common 
Prayer," &c., London 1840,) in a note on the rubric of the Ten Com- 
mandments, says, (p. 262,) * * "no part of the rubric, nor of the 
Commandments themselves, were in the first book of King Edward 
VI, nor, as far as I can find, in any ancient Liturgy." 

Lathbury, in his history of the Book of Common Prayer, (2d edi- 
tion, Oxford and London, 1859,) says that the Ten Commandments 
were ^introduced' in Edward's revision, (p. 33.) 

The authorities above cited are sufficient to show the novelty of 
this part of the Liturgy. 

But we have evidence that the very Reformers who authorized the 
insertion, &c., of the Fourth Commandment into the Liturgy, accept- 
ed it in no Mosaic sense. 

As a writer* in the "Contemporary Review," remarks: 

" If the English Reformers, in their panic dread of Antinomianism , 
were led to take the unparalleled step of beginning their Communion 
Service with the Decalogue, and so to sanction apparently a different 
doctrine, they yet, on the other hand, carefully abstained in tiieir 
Catechism from laying any stress on the observance of the Sabbath 
as such, not even mentioning it in the duty of man towards God ; 
proclaimed that Christian men were bound only by 'the Command, 
ments that were called moral;' and did not settle where the boundary 
line was to be drawn, where moral and positive elements were inter- 
mingled in the same law." 

*' Our Reformers, there is every reason to believe, concurred in 
taking the same view of the obligation of the Fourth Commandment 
as is set forth in the Catechism extant under the name of Archbishop 
Cranmer, published in the beginning of the reign of Edward the 
Sixth : ' The Jews, in the Old Testament, were commanded to keep 
the Sabbath Day; and they observed it every Seventh Day, called 
the Sabbath, or Satterday. But we Christian men, in the New Tes- 

* The Rev. E. H. Plumptre, M. A. 



—23— 

tament are not bound to sucli Commandments of Moses' Law &c/ '' 
— Whately^ Notes to Essay, 5, p. 130. 

What view the Churchmen of the time of Elizabeth and of James I, 
took of this subject (the Fourth Commandment being then a part of 
the Liturgy, in the ante-communion office,) will appear by a reference 
to what is known as ^'The Book of Sports'' set forth by James Ij an 
accurate reprint of which has lately been made by Mr. Benjamin 
Ashworth, late of 22 South Fourth Street, (now 228 South Ninth) 
Philadelphia, from which it will appear that before the time of 
the PuritianS; Sunday was held to be the Lord's Day, consecrated, 
first to the worship of Christ, secondly to the refreshment of the 
body : and the facts of history will abundantly justify the statement 
that "it is owing to the Puritans since Cromwell's time that Sunday 
has been made in England a day of gravity and severity." 

There is small room for doubting but that those who deny to men 
a decent relaxation on Sunday ignore the primal idea of a Sabbath ; 
while those who, making the day one of mere enjoyment, (not to say 
license,) neglect the public worship of Grod in the Church, are evi- 
dently treating with unchristian contempt an institution given to the 
world by the Apostles of our Lord Jesus Christ. 

If, as some claim, the assertion of Christian liberty in this matter 
will assuredly open the floodgates of license, let the necessary checks 
be imposed by a wise and discriminating civil legislation, which is 
perfectly competent to deal with the evil; only, let such legislation 
be based upon true grounds — i. e. — necessity, charity, and a wise 
expediency, and not referred to the questionable basis of an abroga- 
ted commandment. 

The Eeader who may desire to see the whole 1' Sunday Question" 
more fully discussed, will do well to consult the admirable Essay of 
Mr. Plumptre (above quoted) in the " Contemporary Review," Vol. 
1, No. 1, February, 1866. I did not see it until the proof of these 
Notes was passing through the press, or it would have been more 
freely used in quotation. The written conclusions and views may 
differ in some minor points, not affecting the main issue, from those 
propounded in the preceding pages; but their general agreement on 
the main question at issue is very gratifying to one who feels bound 
to maintain what (just now, and here,) seems a thoroughly iinpojni- 
lar view of New Testament Truth. 



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